The third part of the Defence of the Reformed Catholike against Doct. Bishops Second part of the Reformation of a Catholike, as the same was first guilefully published vnder that name, conteining only a large and most malicious preface to the reader, and an answer to M. Perkins his aduertisement to Romane Catholicks, &c. Whereunto is added an aduertisement for the time concerning the said Doct. Bishops reproofe, lately published against a little piece of the answer to his epistle to the King, with an answer to some few exceptions taken against the same, by M. T. Higgons latley become a proselyte of the Church of Rome. By R. Abbot Doctor of Diuinitie.

R. ABBOT.

Whether we make God the worker of all sinne in vs, ap∣peareth by that that hath beene already said. As touching the phrase of Cōpelling the reprobate to obedience, the words of Caluin are, a 1.1 that the prouidence of God doth not onely shew his power in the elect, but also, Reprobos in obsequium cogit. Which M. Bishop should haue rather translated, he forceth or compelleth the reprobate to serue him, to do what hee will. The word obsequium doth not alwaies import obedience, but noteth somtimes a mans doing of that which another would haue done though the dooer haue no meaning to o∣bey him therein. Obedience is a voluntary submission, and a man cannot be said to be compelled to that that volunta∣rily he doth; and Caluins meaning onely is, that reprobates amidst all their furie and rage and rebellion against God, yet are so holden in, and guided, by the bridle of his proui∣dence, that they can do nothing but what he according to his good pleasure thinketh fit and conuenient to be done. Because then this seruice is only intended as touching the thing done, not for any minde or will that they haue to o∣bey or serue God in the doing of it, therfore they are by M. Bishop absurdly tearmed, obedient to Gods will and working. As for Caluin, he speaketh no otherwise in this behalfe then

Gregory Bishop of Rome doth, when he saith of Iosephs brethren: b 1.2 Thereby were they compelled to doe the will of God whereby they subtelly thought to defeat the same, and of the Iewes c 1.3 that by persecuting they thought to cut off the miracles of Christ, but were compelled vnwittingly to spread the same further. yea and by the word obsequium he saith, that d 1.4 God forceth that ad pietatis suae obsequium, to the seruice of his piety wherein humane cruelty burneth or rageth against him. In a word, e 1.5 our action, saith he, euen against our will serueth the heauenly will of God, when in our pride it shunneth the same. And thus Bellarmine saith, as wee haue seen before, that f 1.6 God so gouerneth the wils of wicked men as that he maketh them perforce and against their will to serue him. And wher∣as M. Bishop inferreth so learnedly that therefore God can∣not in iustice punish the poore wretches for being obedient, as he dreameth, to his will and working, Bellarmine answereth that g 1.7 by the iust iudgement of God they are greeuously punished for that which in the meane while they willingly doe. For albeit God by his wisedome and power doe turne their euill to his good purpose and vse, yet they doe it not as with any purpose therein to serue God, but to follow the sinfull lust of their owne wicked hearts, and therefore are iustly puni∣shed for the doing of it. Now, are those speeches tolerable and true in Gregory and Bellarmine, and doth Caluin of∣fend in the vsing of them? We should greatly condemne M. Bishop heerin, but that we know he must doe as his ma∣ster teacheth him, who is wont one-where, to make absurdi∣ties of those things, which he is forced otherwhere to ap∣prooue. As touching the other point of Gods predestinating men to hell, it is heere very idlely repeated, and I haue before sufficiently answered him thereof. But letting these things passe, * 1.8 he commeth in heere with another question: How we can defend the iustice of God, who hold, that he hath tied vs to such lawes as are impossible to be kept? where I answere him briefely, that we doe not hold that God hath tied vs to such lawes as are impossible to be kept, and yet we do hold, that

it is impossible for vs in that state as we are, to keepe those lawes which are possible to be kept. For as we hold that it is not vnpossible to see the Sunne, and yet it is vnpossible for a blind man to see the sunne, euen so we hold that it is not vnpossible to keepe the commandements of God, and yet it is a thing vnpossible for sinfull man to keepe them. h 1.9 Who can make him cleane, saith Iob, that is conceiued of vn∣cleane seed? i 1.10 Can a black-Moore change his skin, saith Iere∣my, or a leopard his spots? No more can yee doe good that are accustomed to doe euill. k 1.11 The wisedome of the flesh is enmitie against God, saith Saint Paul, for it is not subiect vnto the law of God, neither indeed can be. Doe you heare it, M. Bishop? the wisedome of the flesh cannot be subiect to the Law of God, and therefore it is vnpossible that it should keepe the commandements of God. But yet he wil say that by the grace of God it is not vnpossible to keepe them. And so say we that when the grace of God shal haue his perfect work we shall perfectly and fully keepe the commandements of God; and in the meane time all that are partakers of the be∣ginnings of grace, doe begin to keepe them, which shew∣eth that they are not vnpossible to be kept. Yet neuerthe∣lesse so long as we haue receiued l 1.12 but the first fruits of the spirit of grace, and m 1.13 the flesh yet remaineth lusting against the spirit, so that we cannot doe the things that we would, So long it shall be vnpossible for vs perfectly to keepe the comman∣dements of God, which yet are possible to be kept. And what? will M. Bishop say the contrary? If he doe, we will insult and triumph ouer him, because his owne conscience shall condemne him. As for that which he further saith, that Christ shall condemne men for transgressing his lawes, and what iustice shall that be if it were not possible for them to doe other∣wise? I answer him that the iustice of Christ needeth none of his lies for the defence of it. Christ shall iustly condemne the transgressours of his lawes, because the impossibility of keeping those lawes ariseth not from the lawes, but wholly from themselues. Againe, their owne thoughts shall accuse

them, that they haue left many things vndone, which they might haue done, and haue done many things which they might haue forborne to doe. To driue out one naile with another, let vs aske M. Bishop how he maketh it good in the iustice of God, that an infant dying vnbaptised, in whose power it lieth not to helpe it selfe, should be con∣demned euerlastingly to hell fire? Let him resolue vs how this is iust with God, and wee shall easily answer him for the rest. As for vs, we say in all these things that n 1.14 God gi∣ueth not account of all his matters, that o 1.15 the conceit of man it one thing, and the iustice of God another, and p 1.16 there should be no difference betwixt God and man, if the vnderstanding of man could reach to the counsels and dispositions of his eternall maie∣stie. But of these things enough hath beene said q 1.17 before, and M. Bishop if he would not yeeld, should rather haue applied himselfe to answer that that hath beene there said, then thus simply to sing ouer the same song againe. Now of misconstruction followeth an idle conclusion, consisting of vaine repetition, seruing to lengthen his booke, but in no sort touching vs.

Notes

• a 1.1

  Cal. Instit. l. 1. cap. 18. sect. 2.
• b 1.2

  Greg. Moral. l. 6. ca. 22 Inde coacti sunt dei voluntatem peragere vnde hanc moliti sunt astutè commu∣taere.
• c 1.3

  Ibid. Cum se aestimant eius miracula perse∣quendo abscin∣dere, haec nimi∣rum compulsi sunt nesciendo dilatare.
• d 1.4

  Ibid. Hoc ad pietatis suae ob∣sequium redigit quod contra il∣lum humana crudelitas exar∣sit.
• e 1.5

  Ibid. Cui cog∣nitae debet no∣stra actio de∣uotè famulari ne ei etiam no∣lens seruiat si hanc superbieus declinat.
• f 1.6

  Bellar. de A∣miss grat. &c. c. 16. supra sect. 10
• g 1.7

  Ibid.
• * 1.8

  The Com∣mandements how affirmed possible or vnpossible.
• h 1.9

  Iob 14.4.
• i 1.10

  Ier. 13.23.
• k 1.11

  Rom. 8.7.
• l 1.12

  Rom. 8.23.
• m 1.13

  Gal. 5.17.
• n 1.14

  Iob 33.13.
• o 1.15

  Aug. ep. 99. Alitèr se habet sensus huma∣nus, aliter iusti∣tia creatoris.
• p 1.16

  Lactant. Insti. l. 1. c. 1. Nihil in∣ter deum homi∣nem{que} distaret, si consilia & dispositiones il∣lius maiestatis aeternae cogitatio assequeretur humana.
• q 1.17

  Answer to the Epistle. sect. 19. Of free will. sect. 17.18. Of Iustificati∣tion. sect. 38.39. &c.